mu koan explained

What it is, it ain't, if it tain't what it is. Too much emphasis on Scripture and the tradition of the Church can turn one’s attention too much to the past. Ask yourself questions: “Is this a coin?” “Is anything really lost?”It can be the good dog that follows you around. Can you lend your support to Lion’s Roar at this critical time? We’re all part of that.

The usual process for most would be first to try to deal with the meaning of Jôshû’s answer logically. There’s a tradition of koan study to transform your heart and the way you move in the world.The path is about learning to love this life, the one you have. We want to provide even more Buddhist wisdom but our resources are strained. He replies with one syllable, one ideograph, Mu (無) which can mean “nothing.””A monk asked Jôshû in all earnestness, ‘Does a dog have Buddha nature or not?’ Jôshû said, ‘Mu!’”In former times the beginner was taught how to sit and then pretty much left on his own with no explanation of how to deal with this Koan. Even if you were delirious, dying, or just really excited, the gold would be there. And you are part of all that. Secretly, inside any state there’s the glint of something that has always been here. During that time the Japan Province hosted a tertianship with Zen incorporated into the program. Our sincere wish is that these Buddhist teachings, guided practices, and stories can be a balm in these difficult times. Insight into one’s egoism, recovery of repressed memories, and learning to accept things the way they are, could be the fruit of many different types of meditation or other psycho-spiritual disciplines. Instead, they show you something by opening a gate. Even when you are asleep it might be there, an unnoticed kindness.Your mind presents all sorts of things—coins, lost and found, hidden treasure, the ever-flowing river. No moment of life is unworthy of us or wrong, and every being has a treasure that was never lost.

However, for the last 25 years I would characterize my practice as that of a serious lay person: sitting at least for 30 minutes a day, participating in zazenkai (one day sittings, where I receive direction from the Roshi) four or five times a month, and participating in sesshin, four or five times a year.The Sanbô Kyôdan is a religious corporation recognized by the Japanese Ministry of Education and Culture. Then it’s easy to love others, which is the other thing a practice is about.Koans don’t really explain things. This Koan is one of the oldest and most famous of the Zen Koans although the “sound of one hand clapping” is probably known more popularly. Instead, you can let the koan into your heart and your body. Meditation occurs before any states of mind become fixed.The most important thing is not to judge, criticize, assess, or find fault with anything that arises in your mind. What’s required is more strange and also less effort; it’s outside of easy or hard, yesterday or tomorrow.You might think meditation is difficult—that your job as a meditator is to change your mind about reality and see through your illusions.

I came to Japan in 1967 at the age of 22 and began the study of the Japanese language at the Jesuit language school in Kamakura.

Over the past month, over 400,000 readers like you have visited our site, reading almost a million pages and streaming over 120,000 hours of video teachings. When concentrating our mind on one point, on one koan (for example, the Mu koan), with the help of samadhi, our whole organism will naturally stop reacting to the outside world. You can’t break a koan.

Here I only add a personal note from my own experience. We’re all part of that. If you can’t help it and you do judge, criticize, assess, and find fault with yourself, don’t criticize that. However, partly due to the influence of Fr. It's all our dualistic perceptions of the world.

So it was that at this time at the age of 33 once again I began to do Zen, and from that time on to the present I have continued.In summary, during my first 10 years in Japan I did not practice Zen. “Buddha nature is so great it could not possibly be in a dog.” “Buddha nature is everywhere so it must also be in a dog.”  “Jôshû is saying both yes and no to the question.” And so on and so on. After this introductory period, which might last from one to four months, depending on how frequently one attends the zazenkai, the beginner becomes a disciple of the Roshi. Everyone wants to develop meditation as a skill, but building a skill is just making your life smaller than it is. Think of it as play.

It was founded in 1954 by Yasutani Hakuun who continued to try to synthesize the Soto and Rinzai branches of Zen as his own master, Harada Sogaku, had begun to do. Although I did not attend that tertianship, doing the paperwork for it aroused my interest in Zen again. The practice is robust like that. The Zen master Mu-nan had only one successor. It is quite simple.

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